The History of Zoroastrians after Arab Invasion …...Dinebehi.com 3 The history of Zoroastrians of Iran after the Arab conquest can be summarized in three words: oppression, misery

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The History of Zoroastrians after Arab Invasion

Alien in Their Homeland

By: Dr. Daryoush Jahanian Presented at the North American Zoroastrian Congress in San Francisco 1996

and the World Zoroastrian congress in Houston 2000-2001

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Abstract: This is only a fraction of what actually happened to the

Zoroastrians after the Arab invasion. The purpose of the presentation is not

to generate hard feeling toward any people. Because no generation is

responsible for the actions of past generations, although almost always

they are unfairly blamed for. However, denial of historical facts is not an

option either. The real goal in addition to presentation of an untold history is

to make our community aware of their past history and the suffering and

indignities that their ancestors received to preserve their religion, culture

and identity. Once it is realized that nothing that we have inherited is to be

taken as granted, our responsibility toward the young generation, the

generation of the 21st century is better realized.

Due to continuous persecution, discrimination and massacre the population

of Zoroastrians of Iran from an estimated five million at the turn of the

fifteenth century dwindled to only seven thousand at the middle of the

nineteenth century. At this time the French ambassador to Iran wrote “only

a miracle can save them from total extinction”. By the support of their Parsi

brethren and their own faith, the Zoroastrian community in Iran revived and

their fate turned around. Today they are well educated and enjoy the

respect and trust of the general population for their reputation of

“scrupulous honesty”.

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The history of Zoroastrians of Iran after the Arab conquest can be

summarized in three words: oppression, misery and massacre.

The Arabs invaded Persia not only for its reputed wealth, but to bring

into the faith new converts and to impose Islam as the new state

religion. They were religious zealots who believed that “in a religious

war if one kills or is killed, one’s place in heaven is secure”. To

impose the new religion, the old culture and creed had to be

destroyed. Therefore first they targeted the libraries, universities and

schools. Only few examples reflect the enormity of the calamity that

befell upon Persia at 630 A.D. Although some events and figures

appear legendary, nevertheless are considered to be true, as they

have been recorded by many historians of the Islamic era.

When the Arab commander (Saad ibn-e Abi Vaghas) faced the huge

library of Cteciphon, he wrote to Omar: what should be done about

the books. Omar wrote back “If the books contradict the Koran, they

are blasphemous and on the other hand if they are in agreement

with the text of Koran, then they are not needed, as for us only

Koran is sufficient”. Thus, the huge library was destroyed and the

books or the product of the generations of Persian scientists and

scholars were burned in fire or thrown into the Euphrates.[1] By the

order of another Arab ruler (Ghotaibeh ibn-e Moslem) in Khwarezmia,

those who were literate with all the historians, writers and Mobeds

were massacred and their books burned so that after one generation

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the people were illiterate.[2] Other libraries in Ray and Khorassan

received the same treatment and the famous international University

of Gondishapour declined and eventually abandoned, and its library

and books vanished. Ibn-e Khaldoun, the famous Islamic historian

summarizes the whole anihilation and conflagration:” where is the

Persian science that Omar ordered to be destroyed?” Only few books

survived, because the Persian scholars translated them into Arabic.

To conquer Persia and force Islam, the Arab invaders resorted to

many inhumane actions including massacre, mass enslavement of

men, women and children, and imposition of heavy taxes

(Jezyeh=Jizya) on those who did not convert. By the order of “Yazid

ibn-e Mohalleb” in Gorgan so many Persians were beheaded that

their blood mixed with water would energize the millstone to produce

as much as one day meal for him, as he had vowed.[3] The event of

blood mill has been quoted by the generations of Iranian Zoroastrian

families to this day, yet our books of history have been silent about

it. In recent years however, disenchanted Iranian scholars have been

writing about the blood mills and in fact this event has been reported

by our historians of the Islamic era. On the way to Mazandaran the

same commander ordered 12,000 captives to be hanged at the two

sides of the road so that the victorious Arab army pass through.

Upon arrival, many more were massacred in that province and heavy

tax (Jizya) was imposed on the survivors who did not convert. Some

historians have estimated that a total of 400,000 civilians were

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massacred.[4] Even though the figure appears inflated, nevertheless

it reflects the extent of atrocities committed by the Arab conquerors.

After the battle of Alis, the Arab commander (Khalid ibn-e Valid)

ordered all the prisoners of war be decapitated so that a creek of

blood flows. When the city of Estakhr in the south put up stiff

resistance against the Arab invaders, 40,000 residents were

slaughtered or hanged.[5] One of the battles by the Arabs has been

named, Jelovla (covered), because an estimated 100,000 bodies of

the slain Iranian soldiers covered the desert.[6] It is reported that

130,000 Iranian women and children were enslaved and sold in the

Mecca and Medina markets and large amount of gold and silver

plundered. One respected Iranian scholar recently wrote, “Why so

many had to die or suffer? Because one side was determined to

impose his religion upon the other who could not understand ”.[7]

The Arabs colonized, exploited and despised the population. In this

context they called the Persians “Ajam” or mute. They even named

the Iranian converts “Mavali” or “liberated slaves”. According to the

Arab classification, this caste could not receive wages or booties of

the war; they were to be protected and at times rewarded by their

protectors. Mavalis were not allowed to ride horses and sometimes

they were given away as gifts. One of the Umayyad Caliphs was

quoted “milk the Persians and once their milk dries, suck their

blood”.[8] With so much atrocities committed in the name of religion,

how much truly the Arab invaders knew about Islam? By the order of

Omar 1000 warriors who knew one Ayah of the Koran were to be

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selected to receive the booties of the war. But the problem was that

among the Arab army there were not even 1,000 soldiers who could

read one Ayah.[9]

The First Voice of Protest

The first voice of protest against the Arab oppression came from

Firooz who assassinated Omar. He was a Persian artisan and prisoner

of war who had been enslaved by an Arab. While observing the

Iranian children taken to be sold as slaves, he was overcome by grief

and wept for the sorry plight of his nation.[10] Thereafter other

uprisings against the Arab occupation were all suppressed. They are

recognized as Abu Moslem of Khrassan, the white clad, red clad (lead

by Babak), Maziyar, Afshin and others. All together, during the two

centuries of Arab occupation, a total of 130 Iranian uprisings have

been recorded. All were brutally put down and each time lands were

confiscated and the local people were forced to provide the Arabs

with gold, silver and certain number of young slaves annually for

reparation.

Finally the Arabs were driven out of Iran by an ordinary man from

the south (Sistan) named Yaghoub (Jacob) Leisse Saffari, who forced

the occupiers to the Tigris river where the stream was turned toward

his army, many of whom died and he developed pneumonia. At his

deathbed he received the Caliph’s emissary who presented him

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jewels and offered him the governorship of several provinces.

Yaghoub responded with anger “tell your ruler, I have lived all my life

on bread and onion, if I survive, only sword will rule between the two

of us”.

The two centuries Arab rule of Iran has been compared to a

nightmare associated with the moans of widows and orphans, “a dark

night of silence that was interrupted only by the hoot of owls and the

harsh sound of thunder”.[11]

By the independence of Iran however, the suffering of Zoroastrians

was not over. Many Iranians at this era had been Arabized and

picked up Arabic names. The new Moslems were no less hostile

toward their old religion than the Arabs. Now the Arabic was

considered a scientific language, the knowledge of which would place

one in higher class among the scholars. That is why many scientific

books at this era were written in Arabic and mistakenly those

scholars and scientists have been assumed to be Arabs. The loss of

identity had caused some Iranians to become alien to their own

nationality. An Iranian premier (Sahib ibn-e Obbad) did not look in

the mirror lest would see a Persian. Another ruler of Khorassan

(Abdollah ibn-e Tahir) would not acknowledge any language but the

Arabic. He banned publications in Persian and by his order all the

Zoroastrians were forced to bring their religious books to be thrown

in the fire. Those who refused were slain.

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During the Islamic period many Iranian poets and scholars attempted

to revive the Persian culture and history and reintroduce the national

identity to the despised nation. Zoroastrian poets, Daghighi and

Zardosht Bahram Pazhdoh and the Persian poets as Ferdowsi, Hafiz

and Khayyam among many are to be mentioned here.

As the Arabs destroyed and burned all the non-Arabic and Pahlavi

writings, Iranian scholars found a solution to save the books that was

to translate them into Arabic. One of the rare books that survived the

carnage was “Khodai-namak”, a Pahlavi writing of the Sassanian era.

It was translated into Arabic by Dadbeh “Ebn-e-Moghaffaa” under the

title of “The Manner of the Kings.” Ferdowsi versified and named it

“Shah-Nameh.” In 1991 Unesco recognized this book as the

masterpiece of epics and Ferdowsi in Iran was glorified by the

International Community.

Ferdowsi by versifying the “Khodai-namak” as his book of “Shah-

Nameh,” a new Persian poetry almost devoid of Arabic words truly

revived the Persian language, and by renewing the legend of Iranian

victory under the leadership of Kauveh, the blacksmith and Fereidoun

over the blood thirsty Zahhak the Arab, gave a new sense of pride

and identity to the Iranians. He certainly does not exaggerate when

recites”

“I labored hard in these years of thirty

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I revived the Ajam (mute) by this Parsi.

Hafiz a beloved mystical poet always refreshes the love of

Zoroastrian faith in his poetry by calling himself a follower of the old

Magi. In a poem he reminds the readers “ In a garden renew your

Zoroastrian faith” and:

“In the monastery of the Magi, why they honor us

The fire that never dies, burns in our hearts”[12]

Khayyam who was a poet, scientist, astronomist, mathematician and

a true intellectual, abhorred the Moslem clergy and their blind

adherents. There were however, intellectuals whose views were

resented by the clergy and because of that they even received a

dreadful death. Among them Dadbeh who was burned alive, and

Sohravardi, the founder of school of illumination whose views were

based on the teachings of Zarathushtra, and Mansour Hallaj are to be

mentioned. Flame of the past glory could rekindle in the hearts of

Iranians by a spark. Khaghani Sherwani on his return from Hajj

Pilgrimage spent a night at the city of Baghdad. There, the ruins of

palace of Anoushiravan, known as Kassra Hall inspired him to recite

one of the masterpieces of Persian poetry reflecting the glory of the

past and the history of Sassanian era.

Despite all the intellectuals’ efforts, the suffering of Zoroastrians

continued. Any local incident could flare up a major riot and become

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a calamity for the Zoroastrian population and cause their massacre.

The famous incident was when a group of fanatic Moslems in the City

of Harat (Greater Khorassan, today Afghanistan), destroyed the wall

of a mosque and blamed the action on the Zoroastrians, by the order

of Sultan Sanjar (Saljuqi) many Zoroastrians of the greater Khorassan

were massacred. The Parsis are known to originate from Khorassan

and migrated to India during this era. Later another group from the

city of Sari, Mazandaran joined them and founded the city of Nov-

Sari. Parsis later became an example of successful community who

founded industries, universities and charitable institutions and

established themselves as a major force in the development of India.

As the prime minister of Mharashtra once put it, “They were a shining

diamond in the ocean of Indian population”.[13]

In 1934 Mr. Foroughi, the Iranian minister of education and culture,

himself a scholar and later prime minister, in response to

Rabindranath Tagore, the Indian Philosopher and Nobel laureate,

who had thanked the government of Iran for founding a chair of

Iranian studies, wrote: “Dear Sir: You should not thank us and I will

explain to you why! “ For one thousand years your nation has hosted

our sons and daughters know as Parsis. They left Iran under a

distressful condition; but we never thanked you for it. Please accept

this chair of Iranian studies only as a small token of appreciation.”

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Despite repeated mass slaughters, by the advent of Safavite Dynasty

at the turn of the 15th century (600 years ago), between 3 to 5

million Iranian remained Zoroastrians.[14] The Caspian province of

Mazandaran, at this time not only had preserved the old religion but

was ruled by a Zoroastrian dynasty known as Paduspanian who

remained in power until 1006 Hijri. The Safavites by enticement and

use of violence both, converted the majority of Iranian into Shiism.

This was a political act to encourage Iranians to fight against the

Ottomans who were Sunni Moslems. By the order of Shah Ismail, the

founder of the dynasty many Sunni Moslems were slaughtered but in

the turmoil many Zoroastrians were included as well. During the rule

of Shah Abbas the Great (1587-1628 A.D.) a strong unified Iranian

army was in war against the Ottomans. Meanwhile, he dispatched

troops to Mazandran with the task to Islamize the province, and by

the use of force and violence the mission was accomplished. By his

order many Zoroastrians were deported to a ghetto town near

Isfahan named Gabrabad, where they lived in abject poverty. Many

of deportees during deportation lost their lives. To these people who

were forcefully detached from their farms and businesses, no job was

given. They were brought there just to do the menial works that

nobody else would accept. It was said that the poorest Iranians in

comparison to them appeared quite rich. Due to the extent of

indigence, the Zoroastrian community was the only one who could

not present a gift for the coronation of King Soleiman the third.[15] A

Roman tourist, Pietro Della Valle, who has visited the town

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writes:[16] I had heard of the outcast sector of Iranian society

named Gabrs who are faithless. I was determined to visit them. The

streets of Gabrabad are straight and clean but the houses are one

floor, reflecting the poverty of people. As I was walking I met a

husband and wife. I asked the man do you love God? At this time the

woman jumped in the conversation and said: “How one may know

God but would not love Him.” I realized that these people have their

own religion but they are the victims of bigotry.”

The Safavite era is the darkest period for the Zoroastrians. The

writings of the high Islamic clerics would instigate hatred toward

them. Even in public opinion they were responsible for the natural

disasters as flood and earthquake, this kind of sentiment would make

them vulnerable to persecution and massacre.

A letter from a French priest to his boss at this era (17th Century

A.D.) reflects the state of suffering and misery of the Zoroastrians of

Iran. He wrote, “Islam is not the only religion of the Iranians, there

are many Iranians who have preserved their old religion. But they

have none of their ancestral knowledge and science. They live in a

state of slavery and absolute misery. Most difficult and harshest

public works are assigned to them. They are mostly porters or work

in the farms. The state of slavery has caused them to be shy, naïve

and rough mannered. They speak in a different dialect and use their

old alphabets. Iranians call them (Gavre) that mean idol worshippers,

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and they are treated much worse than the Jews. They are accused of

being fire worshippers…but they respect the fire. They believe that in

order to receive salvation, one should till the land, develop orchards,

and avoid polluting the water and putting down the fire. Their holiest

man is called Zartosht and their most important festival is Nov

Rooz…”[17]

Despite all the adversities, population of the Zoroastrians of Iran at

the turn of the 18th century was estimated to be one million.[18] But

the most horrendous massacre of the Zoroastrian population took

place by the order of the last Safavite King, Shah Sultan Hussein

(1694-1722.) Soon after ascension to the Persian throne, he issued a

decree that all Zoroastrians should convert to Islam or face the

consequences. By one estimate, one hundred thousand Zoroastrian

families lived in the Central Iran. Nearly all were slaughtered or

coercively converted. In this blood bath, the entire population of

Gabrabad was wiped out. In other parts many men, women and

children lost their lives. The bodies’ of Zoroastrians thrown in the

central river (Zayandeh Rood) have been witnessed by the French

missionary and reported. The reports of the French priests residing in

Isfahan reflect the enormity of the genocide that took place three

hundred years ago in the central Iran. By the French estimate a total

of 80,000 Zoroastrians lost their lives and many fled the massacre in

misery to preserve their religion. The Zoroastrian sources estimate

the number of victims at hundreds of thousand. The towns of Naiin

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and Anar (between Isfahan and Yazd) converted to Islam. The local

language of the people there remains Dari, exactly the same dialect

that is exclusively spoken by the Zoroastrians of Iran. The customs

and traditions of Abiyaneh (a town near Kashan) remains

Zoroastrian. It is believed that the Zoroastrians of Khoramshah, a

suburb of Yazd are the descendants of the survivors of that infamous

blood bath. Again, the Zoroastrian families have quoted this event to

this day, but our books of history have kept a policy of total silence

toward it.

The Safavites were overthrown by the Afghan rebellion under the

leadership of Mahmoud Mir Oveis. Then, Afghanistan was a province

of Iran and Afghan insurgency was an internal affair. During the

passing through the central desert due to harsh condition Mahmoud

lost too many men, therefore he was unable to capture the city of

Kerman; but before returning to Afghanistan he massacred the

Zoroastrian population of the suburban Gavashir (1719 A.D.). The

reason why he only massacred the Zoroastrians was due to the fact

that this sector of the community as a result of in-city persecution

had moved to the outskirts of Kerman and taken residence there.

This area was not protected by high walls and towers; consequently

they were easily accessible to the Afghans. For the next two years

Mahmoud retrained and reorganized his army and this time he

conquered the city of Kerman (1721 A.D.). Despite the Gavashir

calamity, because of the carnage done by the Safavites and the

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extent of suffering under that dynasty, the Zoroastrians formed a

brigade and supported the Afghans. Majority of Afghans were Sunni

Moslems and their rebellion was due to religious persecution under

the Shiite rule, thus the Zoroastrians sympathized with their cause.

Zoroastrian commander of the brigade was a man, titled Nassrollah.

This title was granted my Mahmoud, however, his real name is not

known. He addressed his troop, reminded them of the glory of the

past and the duty to their country. Nassrollah became the most

popular commander in the Afghan army and soon Mahmoud

commanded him to conquer Fars in the south. He succeeded, but in

the last battle for the city of Shiraz was fatally wounded. Mahmoud

truly mourned the loss of his favorite general and at his funeral wept.

He ordered a mausoleum was built for him near Isfahan and a Mobed

was designated to perform the rituals. Twenty-two years later this

mausoleum has been witnessed and reported by an English

tourist.[19]

The victorious Afghans were eventually defeated by a strong military

leader named Nader Shah Afshar (1736-1747 A.D.) who also

defeated the Ottomans. He later invaded and conquered India and

brought with him the famous peacock throne. In the army of Nader

12000 Zoroastrians men served. But even the victories of Nader and

resurgence of a strong Iran did not change the fate of the

Zoroastrian population and their agony went on. Nader upon return

from India had become insane and after a failing assassination

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attempt that wounded his arm, became suspicious at his own son

who was blinded at his order. When Nader became aware that his

suspicion was unfounded and his son was totally innocent, he

resorted to mass murder. By one estimate during the bloodbath none

of the remaining Zoroastrian soldiers survived and many of the

Zoroastrian population of Khorassan and Sistan were massacred. Few

survivors could cross the desert on foot and take refuge in Kerman or

Yazd. The public census of the Zoroastrians of Kerman belonging to

this era shows that 8000 were called Khorassani and 2000 Sistani.

Today few families in Yazd can trace their lineage to Khorassan.

The Afshar dynasty founded by Nader Shah was short lasting, after

whom the Zands took over. The founder of the dynasty was a kind-

hearted man named Karim Khan who established the city of Shiraz as

his capital. For a short time Iranians enjoyed peace and tranquility.

After him the Zands were challenged by Agha Mohammad Khan

Qajar. The Zands under the commandership of a brave man named

LotfAli Khan Zand retreated to the city of Kerman. The city for

several month remained under siege by the army of Qajar. A

Zoroastrian astrologer named Mulla Gushtasp son of Bahman through

the astrological signs predicted that on Friday, 29th day of the first

Rabie, 1209 Hijri, the city would fall to the Qajar army. The Zand

ordered Gushtasp to be jailed and if his prediction did not come true

be killed. As he had forecasted, on the exact day due to the treason

of one of the Zand commanders, the gates were opened and the city

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fell to the Qajar. Agha Mohammad who was incensed by the stiff

resistance put up by the people of Kerman, ordered 20,000 of the

residents to be blinded but because of the Gushtasp’s forecast the

Zoroastrians were spared. Mulla Gushtasp is the great grand father of

the late Keikhosrow Shahrokh. He was brought out of jail and was

presented gifts and thereafter accompanied the new king in his trips.

The Qajar Era (1796-1925 A.D.)

The census of early Qajar era indicates that the total population of

Zoroastrians was 50,000 and they had taken refuge mainly in the two

central cities of Yazd and Kerman. One census includes a pocket of

Zoroastrians living in the city of Qazvin.[20] There is no information

about the fate of the Qazvin community. It is not known whether

they were massacred, forcefully converted or scattered. But what

about the Zoroastrians living in Yazd and Kerman? Did they live there

in peace?

Despite the aforementioned favorable incident, the Zoroastrians

during the Qajar dynasty remained in agony and their population

continued to decline. Even during the rule of Agha Mohammad Khan,

the founder of the dynasty many Zoroastrians were killed and some

were taken as captives to Azarbaijan.[21] The community was

regarded as outcast, impure and untouchable. Various methods were

used to convert them to Islam. According to a law, if any member of

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family converted to Islam, he/she was entitled to all inheritance. This

was a materialistic incentive to proselytize the minorities. According

to Edward Browne, the wall of Zoroastrian houses had to be lower

than that of the Moslems. If they were riding a donkey, upon facing a

Moslem had to discount and during the rainy days they were not

allowed to appear in public, because the water that had run down

through their bodies and cloths could pollute the Moslems. The

Zoroastrian food was considered impure and many public places

refused to serve them. Harassments and persecution were the norms

of daily life. At times, Zoroastrian girls were kidnapped and forcefully

converted and married to Moslems and brought to town in fanfare.

On top of all the misery the Zoroastrians had to pay a heavy religious

tax known as Jizya. Due to corruption of the tax officials, at times

twice and even three times the official figure would be collected,

because every intermediary had to receive his share. If the families

could not afford paying the Jizya, their children were beaten and

even tortured and their religious books were thrown in fire. That is

how the term “the bookless” came about. Under the woeful

conditions, some had to convert and there were those who declared

themselves Moslems, picked up Islamic names, but in secret

continued Zoroastrian practices. Today the latter group among the

Zoroastrians is known as Jaddid (new).

Count de Gobineau, the French Ambassador to Iran (1850’s A.D.)

expressed a pessimistic view of the Zoroastrians that reflects the

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plight of community during the Qajar ear. He writes “Only 7000 of

them remain and just a miracle may save them from extinction.” He

adds, “These are the descendants of the people who one day ruled

the world.” Zoroastrian massacre did not cease during the Qajar rule.

The last two are recorded at the villages surrounding the city of

Boarzjan and Turkabad near Yazd. Today, the village of Maul Seyyed

Aul near Borazjan, among the local people is know as “killing site”

(Ghatl-Gauh)[22] and Zoroastrian surnames of Turk, Turki, Turkian

and Turkabadi reflect lineage to the survivors of Turkabad.

To present the true picture of Zoroastrian life in that era, I will quote

several writers (Napier Malcom: 1905, Dr. Rostam Sarfeh: Parsiana,

March 1990, Page 43, Khosrow Bastanifar: at last I return to Yazd,

1996, P 192 in Persian). The Zoroastrians even were not allowed to

wear shoes but only slippers. They had to put on a dirty torn cap and

sew a yellow old patch on their back, so that would be distinguished

in public places. Their pants had to be short, so that when stones

were thrown at them hit their exposed legs. They were not allowed

to wear a new suit, the dirtier the cloth, and the less punishment. A

prominent Zoroastrian merchant had put on a new pant. In the

market place he was surrounded by mob and was forced to remove

his pant, hold it on his head and walk back home. Zoroastrians

entering a Moslem house had to carry a shawl upon which they had

to sit, so that the place will not be polluted.

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Zoroastrian farmers subsisted on the sale of their products. Once an

authority announced their products are impure, people refused

buying from them. After receiving payment, he declared that if those

products ere kept high in the air, are purified. A Zoroastrian girl

carrying products to the city was raped. The attackers claimed she

was drunk and was responsible for the crime. The girl could not

tolerate the stigma and committed suicide by setting herself ablaze.

The misery of Zoroastrians is beyond description. Some even

converted to Islam to be able to protect their old co-religionists.

Due to the extent of oppression, agony and destitution, many

Zoroastrians ventured the hazardous journey to India. They had to

risk their lives by crossing the hostile desert on donkeys or even on

foot. Those who could afford voyaged aboard the ships. In India,

they were recognized for Sadra and Kushti and were sheltered by

their Parsi brethren. In the new environment, they proved their

talents in business and science and prospered.

The woeful plight of the Zoroastrians caused the Parsis to dispatch

emissaries to Iran. The notable one, Maneckji Limji Hataria arrived

for the first time on March 31, 1854 A.D. at the age of 41. For one

year he studied the general condition of the persecuted community.

He found the Zoroastrians to be uneducated and suffered from

endemic diseases and malnutrition. Worse than all, centuries of

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oppression and persecution had taken a heavy toll on their spirit. The

community had no confidence in herself and no hope for the future.

Maneckji upon return to India reported his findings to the Parsi

Panchayet. This is truly a historical document, part of which is quoted

hereunder:

Dear Sir; This noble group has suffered in the hands of cruel and evil

people so much that they are totally alien to knowledge and science.

For them even black and white, and good and evil are equal. Their

men have been forcefully doing menial works in the construction and

as slaves receive no payment. As some evil and immoral men have

been looking after their women and daughters, this sector of

Zoroastrians community even during daytime stays indoor. Despite all

the poverty, heavy taxes under the pretexts of land, space, pasture

land; inheritance and religious tax (Jizya) are imposed on them. The

local rulers have been cruel to them and have plundered their

possessions. They have forced the men to do the menial construction

work for them. Vagrants have kidnapped their women and

daughters. Worse than all, community is disunited. Their only hope is

the advent of future savior (Shah Bahram Varjavand). Because of

extreme misery, belief in the savior is so strong that 35 years earlier

when an astrologer forecasted the birth of the savior, many men in

his search left the town and were lost in the desert and never

returned. Perhaps this one sentence of Maneckji epitomizes the sorry

plight of the community. “I found the Zoroastrians to be exhausted

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and trampled, so much that even no one in this world can be more

miserable than them.’

Amelioration fund was set up and from its interest income part of the

Jizya was paid off. Once again Maneckji returned to Iran. This time

he devoted his life toward saving his co-religionists from the brink of

extinction. He followed three goals: To educate the community, to

organize them and to abolish the burden of Jizya. He was a charming

man who rallied the support of Dadabhoy Naorjoi and some of the

European ambassadors to eliminate the injustice suffered by so many

Zoroastrian generations in Iran. Several times he intervened in the

unfair court rulings and forced them to reverse the unjust decisions.

At that time if a Moslem murdered a Zoroastrian, the culprit would

automatically be freed. If a Moslem borrowed money from a

Zoroastrian and denied it, court would side with the Moslem. On the

other hand, if a Zoroastrian borrowed from a Moslem and could not

afford paying back, court would force his relatives, neighbors and

friends to raise fund and defray the loan.

In his pursuit of educating the community, Maneckji faced

unexpected difficulties for the following reasons:

1. The Zoroastrians for centuries had been prohibited from receiving

education, just to be content with subsisting on menial jobs. The

change of direction was difficult and even some believed that

education will cause them not to be able to work and earn money:

Dinebehi.com 23

2. The children worked and their dismal income nevertheless,

subsidized the family. The families could not afford the loss of

income.

3. Parents missed their children and they were not ready to send

them away.

4. Some Zoroastrian leaders became envious of Maneckji, even

saying that education will deprive the community of future workers

who can make a living; some were even envious of children who will

receive better education that they did.

Despite all the obstacles Maneckji prevailed and eventually picked up

boys from Kerman and Yazd, took them to Tehran and founded a

boarding school for them. He even subsidized the families for the loss

of their children’s income. To teach them, Maneckji published books

and employed the best scholars, some of whom were educated in

Europe. From these children future teachers evolved, who were

scattered in the cities of Yazd and Kerman and Zoroastrian villages

and educated the community. The result is that today illiteracy rate

among the Zoroastrian population is near zero. With the Maneckji’s

encouragement and support, marriages took place and jobs were

provided for the newly wed couples.

His historical achievement was the abolition of the religious tax

(Jizya). Maneckji, through the direct negotiations with the Qajar King,

Nassereddin Shah persuaded him to abolish the burden of Jizya and

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that took place in August of 1882 A.D. Through the enticement and

direct involvement of Maneckji and his successor, Zoroastrians later

formed local associations named after the then king, Nasseri

Anjumans. I would like to quote the late Dr. Adharbad Irani, the

famous Bombay ophthalmologist: “Words fall short of expression, we

must devote our love and warm tears to our Parsi brothers who at

the most critical time came to our rescue.”[23] The loving memory of

Maneckji among the Zoroastrians or Iran is perpetual. We name our

sons Majecki, Limji and many families have chosen his name as

surname as “ Maneckji, Maneckjian, and Maneckjipour.” If it was not

for his dedication and selfless efforts, perhaps the Zoroastrian

religion had vanished in its country of origin. If we believe in the

word “saoshyant” as benefactor, isn’t he the one who saved the

Zoroastrians of Iran from extinction?[24]

Now, after centuries of suffering, the Zoroastrians began to enjoy the

breeze of relative freedom and even under the unequal opportunities

they proved their talents and abilities. One businessman, Jamshid

Jamshidian known as Arbab Jamshid founded a trade center in the

capital city of Tehran. He was well respected for his honesty and

success even by the Qajar Kings. The notes of Jamshidian center

generally were regarded and accepted as bank notes. Another

Zoroastrian family, Jahanian, established a business center in Yazd.

They expanded their business and even opened a branch office in

New York. The public also accepted the notes of the Jahanian Center

Dinebehi.com 25

as bank note. The five brothers were planning to found the first

Iranian National Bank. But the assassination of one of the brothers,

Parviz, forced them to abandon the plan. Iranian public, generally

held the British responsible for the assassination, believing that they

did not want the Iranians to establish and own banks. Due to the

unstable national economy, the two business centers at the end went

bankrupt.

The revolution for the establishment of constitutional monarchy took

place in 1909 A.D.

And the Qajar King (Mohammad Ali Shah) was ousted and his young

son, Ahmad Mirza was installed King by the revolutionaries. The

Zoroastrians were active in this revolution and one of them,

Fereidoun Fereidounian was martyred. The new constitution officially

recognized the Zoroastrians as a minority entitle to one Parliamentary

deputy. The first elected deputy was Jamshidian, who after one term,

voluntarily withdrew and the next deputy, a young energetic

politician named Keikhosrow Shahrokh was elected who was trusted

and respected by the Moslems as well as Zoroastrians. Shahrokh

many times reminded the people “Although I have been elected by

the Zoroastrians, but in the Parliament I am a representative of the

whole nation.” Once a deputy name Modarres, who was a powerful

clergy said, “ If I can name one true Moslem, that will be Arbab

Keikhosrow,” Because of his honesty, during the famine he was

Dinebehi.com 26

appointed as the director of the central silo. In this capacity he

encouraged all the landowners to sell their crops at a reasonable

price to the silo. When Ahmad shah asked for an unreasonably high

price, Shahrokh reminded the king: “His majesty, do you recall what

you said when you took the oath of office at the inauguration of

Parliament? That you always think and act for the welfare and

prosperity of the nation?”

Pahlavi Era

Shahrokh was an active member of the Majlis during the events that

led to the accession of Reza Shah to the Persian throne. Reza Shah a

true nationalist picked up “Pahlavi” as the dynasty’s surname and

emphasized the Persian nationalism. The pre-Islamic history,

Keyanian, Pishdadian, Achaemenian, Parthian, and Sassanian were

taught in the schools and Iranians were given a new sense of identity

and a fresh direction. The Persian vocabulary was refined from many

Arabic words and replaced by pure Persian vocables. Schools, roads,

national railroad, factories and universities were built. The first chair

of the Avestan studies was established in the University of Tehran,

school of literature, under the directorship of the late Professor Pour

Davoud who reintroduced the Avesta to the Iranians and after him

one of his students the late Dr. Bahram Fravashi chaired the section.

When Professor Pour Davoud passed away, a Tehran newspaper

Dinebehi.com 27

wrote: “the service of the professor to the nation is not less than that

of Yaghoub Leisse who defeated and forced the Arabs out of Iran.”

Shahrokh remained a trusted confidant of Reza Shah. When the

building of Iranian Parliament was consumed by fire, Reza Shah

looking for an honest and trusted man to carry out the enormous

project of reconstruction, appointed Shahrokh for this task. On the

inauguration of the new building, Reza Shah was so much impressed

that he told, “Arab Keikhosrow” although Arbab is redundant (He did

not like titles), but Keikhosrow let me tell you, that destruction was

well worth this construction.” After Shahrokh, Mr. Rustam Guiv was

elected to the parliament and later to the Iranian Senate, whose

generosity has enlightened many Zoroastrian communities around

the world. Next deputy was Dr. Esfandiyar Yeganegi an economician

and founder of an irrigation company who was respected by the

whole nation for his generosity and charitable works.

In 1932 a Parsi delegation met with Reza Shah and expressed their

appreciation for all the achievements, he replied “all that you have

said is correct, whatever I have done is for my country, but you tell

me what can you do for your original homeland.” The Shah invited

Parsis to come and settle in the country of your ancestors. We will

welcome you with open arms. Parsis at this time founded two high

schools (Anoushiravan Dadgar for girls and Firooz-Bahram for boys.)

These schools have graduated many Iranian scholars, professionals,

Dinebehi.com 28

leaders and statesmen who always have cherished their memories of

studying there. Parsis also contributed to founding schools in the

Zoroastrian Villages of Yazd. They also established clinics and

dispatched Parsi physicians. The reason was not only to treat the

patients who suffered from endemic diseases and malnutrition, but

because the Zoroastrian patients even in medical fields were

regarded as impure and untouchable and were mistreated by the

crew. Actually some medical facilities did not accept Zoroastrian

patients, consequently in their own homeland they were alien and

ailing, and died young because of bigotry. The Parsi-founded clinics,

however, delivered service equally to all patients at need regardless

of religion. They remained in operation until Goodarz Hospital was

founded by the Goodarz (Jahanian-Varza) brothers in Yazd and

employed European and Iranian physicians. Later Laal Maternity

Hospital and a nursing school were annexed to it. During the Iran-

Iraq war, Goodarz Hospital delivered a great service by treating the

wounded Iranian soldiers. Once the hospital became operational, the

Parsi clinics were transferred to the Red Lion and Sun organization.

The late Peshotan Marker is to be mentioned who founded Marker

(known as Markar) Foundation that includes boarding schools. These

schools were managed and directed by the late Soroush Lohrasp who

recently passed away. The number of other students in the

Zoroastrian schools surpass far beyond the Zoroastrians. Meanwhile,

the community under the unequal opportunities resorted to education

so much that the illiteracy rate among the Zoroastrians is almost zero

Dinebehi.com 29

while the national illiteracy rate approaches forty percent. The

proportion of Zoroastrians with a university degree is the highest

among the nation. They have founded schools, hospitals, industries,

business centers and charitable organizations. Zoroastrians founded

the first modern city in Iran at the Tehran Suburb. The community

has produced physicians, engineers, professors, teachers,

professionals, industrialists, and army generals. They have held

important governmental positions up to the acting finance minister

and deputy prime minister. Two Mobeds educated from Cama

Athornan Madressa, exercised an effective role in the religious

leadership and education of the community.

The Zoroastrians are well recognized as the genuine Iranians and

respected for the reputation of scrupulous honesty. In 1972 I met an

Iranian who complained of governmental corruption in Iran. But he

admitted that when Dr. Farhang Mehr was the acting finance

minister, no one talked about bribe. In response to my inquiry he

added, “When people at the top are honest, the subordinates will

watch.” These words were particularly rewarding because by his own

admission he was at odds with Dr. Mehr. In 1971 a young Parsi in

Iran told me that he had applied for several jobs. The Presidents of

the companies had informed him that they had other applicants but

because he was a Zoroastrian, they were giving him priority. In 1953

Tehran was under curfew. Dr. Sarfeh in an editorial wrote: on his

way to visiting a patient, he was stopped by a soldier and as he did

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not carry his I.D. card, was taken to a military station. The officer in

charge asked his name and then allowed him to go free and be

escorted. When Dr.Sarfeh asked, don’t you want me bring my I.D?

He responded it is not necessary, because your name indicates that

you are a Zoroastrian and we trust and respect you. In 1963, Iran

was facing a meat shortage. The Iranian government looking for a

trusted and honest man to handle the crisis, appointed general

doctor (Mobed) Jahanguir Oshidari as the director of “The National

Meat Company.” In a matter of two months the crisis was over. Later

General Oshidari “currently the president of council of Mobeds in

Tehran” confided to his friends “people were offering me personal

favors, but I rejected with anger. That is why the crisis was over

soon.

At the turn of the recent revolution many scholars of the Zoroastrian

studies suffered physical, psychological and financial punishments.

Some were arrested, jailed and beaten. Others lost their jobs and

even suffered the loss of a dear one, yet they pursued. These men

have long foregone material interests and for the love of

Zarathushtra put their families in distress. Their service to

Zoroastrianism is beyond description.

Dr. Ali Jafarey, Dr. Bahram Fravashi, Dr. Hussein Vahidi, Hashim Razi

and Dr. Ahmad Tafazzoli are to be named as examples. We must

dedicate our love and heartfelt thanks and gratitude to these men

Dinebehi.com 31

whose devotion has brought us closer to the message of

Zarathushtra than ever before. Today many Iranians in search of

their national identity and original roots are looking into

Zoroastrianism. Although currently in Iran many discriminatory laws

are practiced and Zoroastrians as other minorities are not employed

by the government, nevertheless they enjoy the public trust and

respect as the people regard them as genuine Iranians who morally

and historically represent their ancestors. The Zoroastrians in spite of

all the hardships and indignities suffered by their ancestors will

always remain patriotic to Iran. It is interesting that the Parsis of

India even after a thousand years living in India look toward Iran as

their true homeland. Iran is the birthplace and homeland of

Zarathushtra, our beloved prophet and we are connected to our

motherland by profound religious, cultural and historical roots.

By reviewing the history of Zoroastrians after the Arab invasion, one

may conclude that it was a miracle that Zoroastrianism survived the

harsh treatment of history. As once Dastoor Bode said, “ so many

religions and nations have become part of ancient history. There

must be a reason why Zoroastrianism survived.”[25]

NOTES:

[1] Gergie Zeidan, History of Islamic Civilization, 3rd volume p 42-47;

Persian translation of Kashf el Zonoun- Eben-e Khaldoun, by Haj

Khalifeh, preface.

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[2] Abu Rayhan Birouni, Athar el Baghieh

[3] Ebn-e Esfandiar, Tārikh-e Tabarestān, 1320 Sh. (1941) p 120.

[4] Abdollah Mehdi el Khatib, Dolat-e Bani Omayeh dar Khorrāsān

(The Umayyad Government in Khorassan), p40.

[5] Ebn-e Balkhi, Forsnāmeh 1313 SH. (1934), p116-135.

[6] Abu Hanifeh Dinouri, Akhbār el Tavāl, 1960 (Cairo) p141.

[7] Shojaeddin Shaffa, Tavalodī Dīgar, p443, third edition.

[8] Mohammad ibn-e Jarrir Tabari, History of the nations and the

kings, p171, 1831, quoting Soleiman ibn-e Abdolmaleck

[9] Agha Khan-e Kermani, Nāmehā.

[10] Mohammad ibn-e Jarrir Tabari, History of prophets and the

kings, 1358 AH, (Cairo) p414, (8,9,10) Quoted from Jenāyat va

Mohāfat by: Shojaeddin Shaffa

[11] Abdul Hussein Zarrinkoub, Do Qarn Sokūt, p85, third edition.

[12] Translation by Seyyed Hussein Nasr

[13] Inauguration of the Zoroastrian congress in Bombay, 1963

[14] Estimated by Zabih Behrooz- Jean Chardin, a French tourist who

visited Iran writes: %40 of the Iranians (or estimated four million)

remains Zoroastrian.

[15] Rashid Shahmardan, Tārikh-e Zartoshtoān, p176-177, quoting

Jean Chardin

[16] His letter dated: December 8, 1617

[17] Bahram Fravashi, The marvelous letters (Persian translation

from French) p108-109

[18] -- Tārikh-e Zartoshtoān, P 177

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[19] Jonas Hunway, Journal of the travels of revolution of Persia,

Volume 11, p 153, 195, 208

[20] -- Tārikh-e Zartoshtoān, p125

[21] Ibid. p126

[22] Ibid

[23] Dr. Adharbad Irani, in his informal visit with the Iranian

delegation to the second Zoroastrian congress, Bombay 1963

[24] Khosrow Bastanifar, At last I return to Yazd, in Persian

[25] Framroze Ardeshir Bode, Informal conversation in Tehran, Iran

1963